Entering the Flow
Whither Sagely Living?
Across a divide of space spanning a continent, a partnership in exploration has opened whose wellsprings lie removed further still across a span of centuries and oceans. I am speaking, of course, of this latest project that Eric and I have conceived in the course of our conversations over the last few months and weeks. If this is the new development of the Year of Sagely Living, then I count that undertaking a success. I perceive a greater alignment with the operating principles of that concept becoming active in our new pursuit. Or, rather, we have awakened to its possibilities, and take seriously the precepts of the Classical view we hold dear. Above all we are entering a flow. Let me explain.
A Story
I’ve been inspired almost as much by the College of Mythic Cartography as I have been entranced by Deepest Health. Willem Larsen, who is the genius behind CoMC, and is another resident of Cascadia, articulates what he terms “invisible technologies” that underlie his practice of rewilding: that is, decolonizing the mind from the non-indigenous. Another way to put this, is that he recognizes that some of the most important aspects of indigenous cultures, critical components of any definition of sustainability, lie in the cultivation of relationships based on mutual trust and support, and in story as an expression of those relationships to one’s land-base and greater family. He writes eloquently, and if I may borrow a phrase, appears to “live deliberately,” or as I am wont to say, with rigor. His explication of associative reasoning, and t
he role of riddles and story in enlivening knowledge struck me as deeply resonant with the conversations that Eric and I have shared, and with my entire orientation to practicing Chinese medicine.
Further back it correlates with what I’ve learned through many years of association with Leon Hammer. I read his first book, Dragon Rises, Red Bird Flies
The next insight, a thrill, to be honest, a thrumming indication of things to come, came at an interesting time. After years of practice I had decided to pursue further training in medical school, with the intention of seeking a psychiatric residency. The Baker Act places an acupuncturist in a unique bind. I’ve had patients whom I knew required 24-hour evaluation and supervision -in crisis- but was faced with the certainty that appropriate herbal medicine and acupuncture could resolve the condition more rapidly and with less trauma to the patient. So I conceived of enrollment in medical school as a means of surmounting institutional barriers. I enrolled in courses to prepare for the MCAT, and contemplated at length the options, when suddenly, in an intensely liberating flash of realization, I abandoned the plan resolutely. I felt renewed. I felt like I had been handed $200, 000 in cash and been given a reprieve that granted me 15 years of my life back. I went from being amongst the oldest of potential med students to being again among the youngest teachers in the Chinese Medicine field. Above all, I realized that the plan amounted to a digression that was perhaps the world’s greatest attempt at procrastination. In other words, my work had already begun and there was more to do.
Literally the first thing I did was sign up for the Associates program at Heiner Fruehauf’s site. And then it happened. The article and videos related to Wang Fengyi, the late nineteenth and early twentieth-century founder of a unique lineage of storytelling healers curing with their stories, chants and humble, ethical behavior gave me back the feeling that had enlivened me in Leon’s book, and in every subsequent, often wordless, intimation of the realities laid out before me. It also unleashed a period of intense creativity that led to new insights into everything from the underlying structures of Dr. John Shen’s herbal formulas, to aspects of Dr. Hammer’s methodology and model, and even provided the impetus for the Year of Sagely Living. I discovered Rewilding not long after that.
Rewilding is ultimately predicated on awareness, just like the others practices that inform my life. As a Muslim, I cannot endorse the animist beliefs, and according to some this would indicate that I do not understand the movement. Where awareness is the focus I am fully in accord. I would even argue that awareness is the crux of the critique of modern civilization.
Through a Dark Wood
So this is where our project unfolds: from these disparate elements, we intend to construct an experiment in awareness. Not in terms of normative practices, but in terms of opening ourselves to the symbolic fields articulated by Chinese medicine, and with a commitment to document our findings and chart our exploration. We are saying, “Yes! And…” to the implications a symbolism rooted in antiquity, as a method for creating new symbolic content that is appropriate to the times and places where we are. It is not enough to rehearse old mythologies. That is not to disparage the Classics in any way. Rather, it follows Basho’s admonition to seek what the master’s sought. Where else are these patterns to be articulated if not in our lives?
Another very significant element is our engagement with the concept together. We hypothesize that by allowing the conversation to publicly unfold, much as it has in private, and also to avoid setting arbitrary limits upon it, we will create a free-wheeling and unfettered mode of expression about Chinese medicine. I am the control group in this particular experiment; because like all-too-many clinicians I am not as steeped in the Han Dynasty symbolism that informs the pristine logic of NCNM’s program. And this with having studied Classical Chinese at UC Berkeley! And my estimation is that the conversation will enrich us. After all, dialogue is the form that the Classics assume, both in structure, and in the rich legacy of commentaries that exist. In fact, I’ve dubbed it: Han Dynasty 2.0.
Improvisational Classical Scholarship
This is also not to suggest a mere modernization or even urbanization of an alien cosmology. Every patient encounter is an opportunity to approach the unknown. What mysteries are in each of us? What stories? Riddles? In the meeting of microcosm and macrocosm, there is a grain of sand. If there’s a universe in a grain of sand, then what of the pearl produced by its slow gestation?
As Eric quoted earlier: “it’s a way of effortlessly being with awareness and allowing Chinese philosophical and medical concepts to shape the perspective.”
Sapere Aude
How can this become a practice that is effortless and yet produces insights that will carry over into our clinical work? It is quite simple. In my estimation, the most integral question is a simple one: why? But that does not obviate the need for us to likewise attend to the what’s of our experience. In other words, our answers will be as good as our questions. Everything has its voice, and it may speak to us in a way that we can understand. One way that I describe pulse diagnosis is as a way of listening to the ever-communicating body. So, we will take the rich world of symbolism and metaphor that we’ve inherited from Chinese medicine, and simply frame our questions according to what we want to investigate. In the process we will learn to apply this method to anything that strikes us, and also begin to see the webs of meaning that inhere in the very messages that are being communicated in multivalent means by the body. And we can use all of our senses to seek our answers, and in so doing we will begin to inhabit our bodies and experience our lives in wholly new ways.
Abdallah
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Tags: abdallah stickley, classical-chinese-medicine, commitment, content, creativity, Cultivation, heiner fruehauf, imagination, patterns, scholar, symbolism, The Project, visionRelated posts
What is Traditional Chinese Medicine (TCM)?
Preliminary note: If you are really looking for a definition of TCM and want to learn more about Chinese medicine in general, please check out this page of articles written especially for folks who are new to the world of Chinese medicine and want to learn more.
——
I was just reading over some old journal entries from when Deepest Health began last year. One of the blogging techniques that I was taught by Yaro Starak during the Blog Mastermind training program was creating definition posts. I did use that format to define various things, including Qigong, acupuncture and herbal medicine. However, because I started to get interested in a lot of more complicated things and attracted some fairly sophisticated readers, I moved away from those basic types of posts.
I found a note that I should write a post about TCM - which really got me thinking. There’s a fundamental problem with my blogging purpose. I am interested in getting good information out there about Chinese medicine, it’s practice, power and philosophical foundation. I’ve been putting that information out as I learn it, revising points as I’m able and hoping that my good intentions and transparency will make sure that the good information overcomes the bad.
But, I’m trying to do too many things at once. How so? Well, consider terminology. When most people think about Chinese medicine, they think about acupuncture. This is so much the case that most people simply call all of Chinese medicine “acupuncture,” even some practitioners. One of my mentors even names his business using the word acupuncture and says nothing about herbs. Why does he do this? Because when most people think about contacting a Chinese medicine physician, the word that comes into their mind is “acupuncture.” It just makes good business and marketing sense.
Which, apparently, I don’t have. :) By talking constantly about Classical Chinese Medicine on this blog, I end up missing out on picking up on a lot of folks who are searching for information about this medicine. What do they search for if they are little more savvy? Maybe “Chinese herbs” or even “traditional Chinese medicine,” and if they’re REALLY on it, “TCM.” Those words appear very few times in any of my content. :D So, while I’m sitting here pumping out quality content, fighting the good fight, I’m missing probably half of my intended audience. In some way, I’m hoping to change the language around Chinese medicine. I honestly don’t care if the word “classical” makes it in there - simply calling it Chinese medicine would be fine.
So, if in the coming months and years, you see me using TCM or Traditional Chinese Medicine or Acupuncture a little bit more in the way that I write - do forgive me. I’m simply using the common vernacular to try and get the information out to the people who are looking for it.
All that aside, I’m interested to know how terminology plays into your life around Chinese Medicine. If you have a business or work at a school, how is Chinese medicine discussed in your marketing materials? Do you think there is some value in trying to change the language through marketing, or is that just dooming one to failure? Do you find that your patients/students are confused about the language used to describe what we do? Please leave your thoughts in the comments and, as always, thanks for reading.
Eric
Tags: Blogging, Business, ccm, classical-chinese-medicine, language, tcm, traditional-chinese-medicineRelated posts
Learning acupuncture : Master points of the Extraordinary vessels
Early in the life of this blog, I wrote a lot of basic “what is this” posts about Chinese medicine. I did that because I saw that there was a need for basic information, and since I was learning it, it seemed like a natural progression. I realize that there are a lot of readers who don’t “need” this basic information, but other folks new to the medicine might. I hope everyone can enjoy this basic article.
For what seems like the hundredth time, we were taught about the master points of the extraordinary vessels recently. It’s interesting how much you can learn about something if the lesson is just repeated again and again. I have struggled to find my way with regards to acupuncture. The road to a Classical Chinese herbal practice has been clear ever since I came to NCNM. On the acupuncture side, things have been much less clear. We have learned a lot of Jing Luo theory, which has helped us to understand the complexity and interconnectedness of the Qi pathways in our body. We have learned all the standard categories, and have focused a lot on point prescriptions laid out in various Classical texts. Recently, I’ve begun to study how to apply Shang Han Lun style thinking to acupuncture practice. I’m also learning a lot about Five element acupuncture. Through all of this, one thing has always captured my interest - the extraordinary vessels and their master points.
Note: Throughout I may use the word vessel and channel interchangeably as is my custom. Forgive me if this offends your sensibility - I have heard them used in this way so many times I fear I can’t find a reason to do otherwise.
The Eight Extraordinary Vessels : 奇Qi 经Jing 八Ba 脉Mai : neglected powerhouses
From what I understand, these eight channels were not discussed as a group in the Neijing (Suwen or Lingshu) though they were mentioned separately. They were first gathered together in the Nanjing. They are called 奇, Qi, which can be translated as strange, rare, or even marvelous. You can also call them the “extra” channels, insofar that they exist outside the normal 12. They differ significantly from those 12 channels in the following ways:
- They don’t have regular starting and ending points
- They don’t go to the arms at all and barely exist on the legs
- Apart from the Ren Mai and Du Mai, they don’t have points of their own (instead sharing points with the regular channels)
- They are not associated with the 12 Zangfu organ systems, but are sometimes associated with the Extraordinary Fu organs
- They are not paired in a way similar to the 12 regular channels
Many times I have been taught that the Qi Jing Ba Mai act as reservoirs for Qi and Blood that overflows from the regular channels. As such, when accessed, they can mobilize great reserves of Qi and Blood for use in healing disease. Peter Deadman in his Manual of Acupuncture states:
“The Nanjing compares the extraordinary channels to reservoirs which are able to absorb excessive qi and blood from the primary channels in the same way that reservoirs take excess water from canals and ditches at times of heavy rain” (17).
They are also said to link up the rest of the channels in various ways, and thus can act as a way to access many channels at once. The rest of the functionality of the channels depends on the character of the channel itself. I will not be going deeply into this right now, as it would make the article impossibly long. The important thing for this article is to note the functional pairings of the Extraordinary channels and their control points, as well as providing some guidelines for usage as it has been described to me. Below, I will list the channels, some brief information about each and their control points.
One more important note: I was taught two ways to pair the extraordinary vessels. The first is structural - this is a more familiar type of pairing analogous to the way that Triple Burner (TB) and Pericardium (PC) in the regular channel series are paried. They are on similar parts of the body, but one is Yin and one is Yang. The second, and I think more powerful, pairing is functional. Here, the channels are bound by a shared range of influence - similar to the way that Shaoyang Gall Bladder (GB) and Shaoyang TB are paired. Most of my understanding of these pairings come from my first acupuncture teacher, Dr. Jim Cleaver.
任脉 Conception vessel (Ren Mai) : Ren Mai is one of the more well known of the extraordinary vessels, learned in most acupuncture schools. It arises in the uterus or lower abdomen and emerges from the body at the perenium then rises to just below the lips. It exerts a powerful influence over the Yin of the entire body. As such, treating CV points often gives direct access to the Zang organs. Consider that many of the Front-mu points of the organs are located on the CV channel. While front-mu points are often used for acute disorders of an excess nature, CV points - particularly those on the lower abdomen - are quite nourishing and tonifying and thus can be used for chronic diseases of a deficient nature. The master point of Ren Mai is LU-7, Lie Que. Ren Mai is functionally paired with the Yin Qiao Mai.
督脈 Governing vessel (Du Mai) : The Du Mai is a structural pair with Ren Mai - which is to say that they are similarly placed on the body. Ren Mai covers the front of the body and runs up the anterior midline. Du Mai covers the back of the body and runs up the posterior midline. There are many important points on the Du Mai including GV-14/Da Zhui, a popular point for releasing heat and wind pathogens from the body and GV-4.Ming Men, a popular point for strengthening the basic energy of the body and dispelling cold. The Du mai is especially good at treating back pain, headaches, dizziness, fevers and all manner of musculoskeletal issues along the back of the body. The master point of Du Mai is SI-3, Hou Xi. It is functionally paired with the Yang Qiao Mai and treated together, these channels excel at treating all manner of musculoskeletal complaints as well as various brain disorders.
陰跷脉 Yin Motility vessel (Yin Qiao Mai) : The Yin/Yang Qiao and Yin/Yang Wei are less familiar to most folks. The Qiao vessels are sometimes referred to as “motility” vessels as they deal with motion and lack thereof, but they are also referred to as the “heel” vessels as that is where they originate on the body. It originates on the inside of the foot and exerts its influence along the medial leg, through the lower abdomen and up to the mouth and eyes. Its master point is KD-6, Zhao Hai - the Shining Sea. It is functionally paired with the Ren Mai and used together these points can have a great therapeutic effect on the chest, lungs and throat as that is part of their shared range of influence.
陽跷脉 Yang Motility vessel (Yang Qiao Mai) : The Yang Qiao Mai is structurally paired with the Yin Qiao Mai. They treat similar conditions, but on different parts of the body. The Yang Qiao is associated with the outside of the leg, but can also treat conditions like epilepsy, insomnia, and various disorders of the eye and eyelid. It is functionally paired with Du Mai and its master point is BL-62, Shen Mai.
衝脉 Penetrating/Surging vessel (Chong Mai) : The Chong Mai is said to link up the 12 regular channels’ blood and Qi to a greater degree than the other extraordinary channels. The Chong runs through the core of the body and has a great influence on the menstruation of female bodied people, storing the blood as the cycle progresses towards the monthly flow. It is sometimes called the “Sea of Blood.” Sometimes I have heard that whenever we see a point with “Chong” in the name (like ST-42 - Chong Yang) the Chong Mai is somehow involved. The control point of Chong Mai is SP-4, Gong Sun. It is linked with the Yin Linking Channel (Yin Wei Mai).
带脉 Girdling/Belt vessel (Dai Mai) : The Dai Mai is one of the more interesting extraordinary vessels, in my opinion. It’s short, encircling the body approximately at the waistline. It is structurally paired with the Chong Mai, so is often discussed when considering women’s disorders. It can easily be associated with the point called Dai Mai, GB-26 - a point primarily used for transforming damp heat, particularly when there is a problem of discharge from the lower jiao. However, the master point of the Dai Mai is further down the Gall Bladder channel, at GB-41, Zu Lin Qi. The Dai Mai treats the lateral side of the torso, but also can treat problems in the shoulders and lateral side of the neck. The Dai Mai is functionally paired with the Yang Wei Mai, and treated together these channels can work with a lot of classic Shaoyang symptoms like alternating chills and fever and flank pain or fullness.
陰维脉 Yin Linking vessel (Yin Wei Mai) : The Yin Wei Mai runs along the inside of the leg, taking its point from the Kidney, Spleen and Liver channels as well as the Ren Mai conception channel. It is sometimes discussed as controlling the tendons and muscles on the inside of the leg as well as influencing the chest and abdomen. Pathological symptoms include heart pain, stomach pain and fullness in the center of the diaphragm. The control point of Yin Wei Mai is PC-6, Nei Guan. It is functionally paired with the Chong Mai (penetrating/surging vessel). Treated together, Chong and Yin Wei will have a powerful effect on reproductive health, abdominal and chest pains, as well as problems with the Heart and Stomach organs.
陽维脉 Yang Linking vessel (Yang Wei Mai) : Finally, we come to the Yang Wei Mai. The Yang Wei Mai runs along the outside of the leg, but more posterior to the Yang Qiao Mai. It is particularly good at treating epilepsy and eye diseases, but as the other Wei and Qiao, it treats musculoskeletal disorders along its track. It is functionally paired with the Dai Mai, as discussed previously. Its master point is TB-5, Wai Guan - which should be familiar to most of you. This helps us to understand more completely the shared range of influence on Shaoyang syndromes.
This is obviously just an overview of the Extraordinary vessels - intended to provide some basic information. I would like to continue my exploration of these important channels, but first would like to open it up to you, Deepest Health readers. What have you learned about the Extraordinary vessels? How have you used them in clinic? Do they interest you as much as they interest me?
I should say that the only Maciocia book I can recommend is his recent study of the Extraordinary Vessels. It’s a good overview.
Tags: Acupuncture, Classical Texts (general), classical-chinese-medicine, education, LearningRelated posts
Eric Grey intern shifts at Pettygrove Classical Chinese Medicine clinic
Just a quick plug before I leave for a leadership retreat. Starting July 3, I will be providing acupuncture and Chinese herbal medicine services at Pettygrove clinic in Portland, OR. The address is 2232 NW Pettygrove., Portland, OR 97210. We provide top rate care, including the services of the city’s best Chinese herbal pharmacy. You can call 503-552-1552 to set an appointment and to find out more about prices. If you need to reach me personally, you can call the same number and ask for extension 5639.
My shifts are as follows:
Under supervising physician Dr. Qin (renown acupuncture specialist) during the first part of the summer on Monday from 12-4. That shift will be supervised by Dr. Arnaud Versluys, internationally known Shang Han Lun style herbalist, during the latter part of the summer at the same time. Under supervising physician Dr. Kou on the cancer-care specialty shift I will be working Monday from 4-8pm. Finally, on Thursdays from 12-4pm I will be honored to work with David Berkshire, a five element acupuncture specialist. I would be happy to see you on any of these shifts. Please contact me by phone or email if you have any questions.
Last but not least, I will be posting Twitter updates to the blog over the weekend - you can read those in the sidebar of the blog in the column closest to the content. Check out the link if you want to learn more about Twitter.
Eric
Tags: classical-chinese-medicine, clinic, eric grey, pettygrove, PortlandRelated posts
The six conformations: an exploratory post
The topic of the Six Conformations is huge. So huge, it’s been a bit intimidating to write about. But, it’s something that we hear a lot about in our Classical Chinese Medicine studies here at NCNM in Portland. So, as most times, see this as the beginning of a long exploration. If you’re here without much knowledge of the Six Conformations I hope that this, and related posts, will help broaden your understanding. If you’re here with lots of knowledge of the Six Conformations, I hope you will share your wisdom with us in the comments.
The Six Conformation system is another on par with the Five Elemental Phases. It is a way to sort the macrocosm and microcosm into manageable chunks that have meaningful relationships with one another. It’s worth mentioning that the Shang Han Lun is based on Six Conformation differentiation. In heaven, they refer to weather patterns - or atmospheric Qi. In the human being, they refer to systems in the body. This is important. When people hear about the Six Conformations, they often think about the channels only - so when I say Taiyin, folks automatically think, “Spleen and Lung channels.” This is erroneous thinking, even though many influential books translate Liu Jing as “Six Channels.” Just as the Five Elemental Phases don’t refer only to organs or layers of the body, but include those; the Six Conformations don’t refer only to channels or even their paired organs, but include those.
Let’s get the nitty gritty details out of the way. What are the Six Conformations?
- Taiyang - 太陽 - Great Yang - associated with the Bladder and Small Intestine organ systems
- Yangming - 陽明 - Yang Brightness - associated with Large Intestine and Stomach organ systems
- Shaoyang - 少陽 - Lesser Yang - associated with the Gallbladder and Triple Burner organ systems
- Taiyin - 太陰 - Great Yin - associated with the Lung and Spleen organ systems
- Shaoyin - 少陰 - Lesser Yin - associated with the Heart and Kidney organ systems
- Jueyin - 厥陰 - Reverting Yin - associated with the Pericardium and Liver organ systems
There’s a lot of layers of information associated with each of these categories. I couldn’t hope to look at all of it in one blog post. Let’s look at the most basic layers.
Climactic factors (for better or for worse)
The Six Conformations are related to Six climactic factors/Qi (Liu Qi). These should be in balance in nature, but when they are out of balance we know them as the Six Evils.
- Taiyang - Cold : associated with water, contracting quality
- Yangming - Dryness : associated with metal, dessicating quality
- Shaoyang - Fire : associated with fire, flaring/ministerial in quality
- Taiyin - Damp : associated with earth, sticky and heavy in quality
- Shaoyin - Heat : associated with fire,
- Jueyin - Wind : associated with wood, wandering in quality
As I said above, people often think Six Conformations = Six Channels. Me, I have the opposite problem — I have it so embedded in my head that the Six Conformations = Six Channels = Six Qi (atmospheric and evil) that sometimes I become a bit confused by it. My understanding so far is simple — when we talk about the Six Conformations out of context (as we are now) the concept includes shades of all these meanings (Qi/climactic factors, Jing/channels, layers of the body, etc) and much more. When we are looking at a Conformation more specifically as in a disease, we can tease out what piece of information is most relevant for us at the time. I hope this is clear. It’s a hard thing to explain.
The order of the conformations and the layers of the body
The specific order I keep using as I list the conformations is not without reason. While there is some discussion about the placement of Yangming, most of my teachers seem to agree on this order.
Taiyang is the most outward of the conformations. It governs the most superficial layers of the body and is associated with the Weiqi or defensive force of the human being. Think of the premiere formulas associated with Taiyang - Gui Zhi Tang and Ma Huang Tang. Both strongly resolve the surface. Yangming is the next layer deep - both in some sense physically and also in terms of how external pathogens must progress in their quest to do harm. It is in the Yangming stage that we get great fevers, this is a storehouse of immense Qi and Blood force in the average person. Think how well this resonates with the Stomach and Large Intestine organ systems, both deep dealers in the most basic, primal functions of life. The last Yang conformation, and thus the last protector against a disease becoming deeply internalized, is Shaoyang. Shaoyang is said to “pivot” (a long discussion) between internal and external, and thus has a kind of oscillating quality.
Now we enter the interior of the body, going ever deeper. Taiyin is the first of the Yin conformations and in some way exemplifies a kind of “doing without doing” — the most active of the passive organ systems. Going a layer deeper we find Shaoyin, the north and south poles of the body - Heart and Kidney, the basic axis of the functioning of the human body. When external pathogens reach this deeply, serious disease is the result. Finally, Jueyin - the deepest, but also the possibility of rebirth into the Taiyang conformations in the classic cyclic manner of Chinese philosophical systems. Jueyin is deeply involved with blood, as can be seen clearly in its encompassing of both Liver and Pericardium.
Pairing of the organ systems : insight into pathology
The more I write about this, the more I find to write. For now, I’ll just mention one quick thing. The conformations can be paired in the following way:
- Taiyang - Shaoyin : BL/SI with KD/HT
- Yangming - Taiyin : ST/LI with SP/LU
- Shaoyang - Jueyin : GB/TB with LR/PC
Anyone can see the wisdom of these pairings - reuniting the five elementally associated organ pairs. We have been taught that these are pairings of mutual support. Taiyang is supported by Shaoyin, and Shaoyin feeds Taiyang. Thus, when you have a disease in one, the other is somehow involved. There are particular ways that we have learned to understand this system of differentiation. But a simple thing to consider is this — take one manifestation of Yangming disease, serious constipation. What happens if one over purges in Yangming disease and why? It’s easy enough to say that overpurging (using cold and bitter materials) will cause damage to the Spleen that can manifest itself in a variety of ways, including as diarrhea. Why is that?
One way to explain it is to consider that Taiyin is the support of Yangming, so that when you overtax Yangming it will draw energy from Taiyin, ultimately depleting it. Of course, there are people who would explain this in a much more nuanced way but when I’ve mentioned it to others they seem to understand. Hopefully it will be helpful to you.
I’ll talk more about how I’m learning about the six conformations in the future. I’ll be interested to read any comments - add your thoughts to the discussion!
Eric
Tags: classical-chinese-medicine, shang-han-lun, six conformations, Theory, Zhang Zhong Jing
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